COMPETITIONKIT

INTERFAITH SACRED SPACEDESIGN COMPETITION

SEPTEMBER 2, 2003

1

COMPETITION KIT

FOR

INTERFAITH SACRED SPACEDESIGN COMPETITION

SPONSORSThe American Institute of Architects, San Francisco ChapterExpressing the United Religions Initiative in Music and the Arts (EURIMA)The Interfaith Center at the Presidio

PARTNERSCouncil for a Parliament of the World’s Religions (CPWR)United Religions Initiative (URI)

COMPETITION PLANNING COMMITTEEDr. Nahid AnghaRev. Paul ChaffeeKaren DrozdaElder Donald H. FrewBK Sr. Mary FriedlandRobert M. Hysell, AIARev. Dr. Jack W. LundinRt. Rev. David Ponedel

The Competition Planning Committee gives thanks to the Rose Marie Frew familyfor their generous support.

COMPETITION ADVISORWilliam H. Liskamm, FAIA

SEPTEMBER 2, 2003

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CONTENTS

I. INTRODUCTION 3A. Competition Background 3B. Competition Objectives 4C. Evaluation Criteria 4

II. COMPETITION RULES 5A. Type of Competition 5B. Sponsors 5C. Competition Jury 6D. Competition Advisor 6E. Eligibility 7F. Registration 7G. Agreement to Respect Competition Rules 7H. Competition Schedule 8I. Questions 9J. Disqualification 9K. Awards 9L. Authority of the Jury 9M. Jury Procedures 10N. Jury Reports 10O. Competition Rights and Obligations 10P. Anonymity of Entries 11Q. Delivery of Entries 12

III. COMPETITION PROGRAM 13A. Overview 13B. Key Issues for Interfaith Sacred Space 15C. Design Challenge 16D. Design Requirements 16E. Site Context 17F. Size 17G. Other Restriction 17H. Resource Information 17

IV. SUBMISSION REQUIREMENTS 18A. Submission Requirements 18B. Supporting Drawings and Diagrams 18C. Narrative Description 18D. Format of Boards 19E. Methods of Presentations 19F. Anonymity 19

V. COMPETITORS IDENTIFICATION FORM 20

VI. BIBLIOGRAPHY 21

VII. APPENDIX 25Basic Briefings on Many of theWorld’s Faith Traditions

I. INTRODUCTION

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A. Competition Background

Is genuine interfaith space possible? What might a space designed to accommodate the needs of all

faiths look like? An international "ideas" competition is being launched to design sacred space where

people from all religious traditions can feel comfortable, safe, and respected. As the interfaith

movement grows, space will be needed for genuine interfaith dialogue and shared practice – not to

change or compromise anyone but to cultivate friendship and common cause in the spirit of what

we most value. With interfaith diversity becoming a norm in millions of neighborhoods, the

competition’s sponsors hope to initiate a global dialogue about sacred space. The

dialogue’s seriousness is underlined by grassroots interfaith groups in conflicted countries

calling for interfaith space where people from different traditions can gather to practice

peace even as war rages around them.

Currently, few if any examples of sacred space exist designed expressly to welcome followers of any

religion to enter and feel at home. In such a place, Buddhists, Christians, Hindus, Jews, Muslims,

Pagans, and followers of hundreds of other traditions would all feel comfortable enough to practice

their faith and share it with others open to observing or participating with them.

The international competition is open to architects, artists, landscape architects, scholars, students,

and others interested in the design challenge. Guidance will be provided concerning the different

needs religious groups have concerning sanctuaries and sacred spaces. Followers of different faith

traditions have been asked about their particular needs regarding worship and community. The

results of this process will be posted on the competition website www.URI.ORG/DESIGNCOMP.

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This competition is not site specific – no plot of land awaits the Jury’s decision. Rather, competitors

are asked to select their own sites, to develop hypothetical sites, and/or to design for generic site

situations. The sponsors are interested in the functional, spatial and visual qualities of the designs

that are proposed to meet the world's faith and interfaith communities.

B. Competition Objectives:

The competition's challenge is to design sacred space that will inspire people to practice their

own faith traditions alone, in a single group or in concert with other faiths; where people from all

religious traditions can feel comfortable, welcome, and respected. The Sponsors seek design

solutions where these possibilities may arise, and that will:

ß Provide opportunities for people to meet and share with others in ways that will expand their

own understanding of what is sacred or divine.

ß Offer an open, hospitable setting for people to experience the best of each other.

ß Provide a setting for people of different religions to work cooperatively toward establishing

peace and harmony, and to end religiously motivated violence.

ß Offer people throughout the world an opportunity to see and experience a model of

interreligious cooperation that can be adapted for use in their own communities.

ß Help religions achieve a base in world affairs by demonstrating their commitment to common

values and their willingness to collaboratively use spiritual methods to promote world peace.

ß Provide for the sacred space needs of all faiths.

C. EVALUATION CRITERIA:

The Jury's evaluation of the competition designs will be based on their view of which

schemes best meet the Competition Objectives above.

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II. COMPETITION RULES

A. TYPE OF COMPETITION:

This competition will be conducted in one stage according to the Competition Rules,

Project Program and Submission requirements contained in this Competition Kit, as

follows:

Each entrant, or team, will submit a maximum of two boards that illustrate their concepts

and designs for the sacred space they are submitting. The drawings and written material

will be prepared in accordance with the guidelines contained herein to ensure fairness

between competitors. The submissions will be sent to the Sponsors for evaluation by a

Jury of architects, landscape architects, religious and environmental artists, educators, and

interfaith representatives. An advisory group representing the many of the world's religions

and spiritual expressions will consult with the Jury. The Jury will select winners who, in its

opinion, best meet the Competition Objectives. The Jury may also select designs for

Honorable Mentions. All submissions will be anonymous and will be on public exhibit prior

to and following the Jury review. Winning designs in the competition will be exhibited at the

July 7-13, 2004 Parliament of the World’s Religions, to be held in Barcelona, Spain. The

gathering is expected to attract more than 10,000 people from several hundred different

religious, spiritual, and indigenous traditions.

B. SPONSORS:

The Sponsors of this design competition are the American Institute of Architects, San

Francisco Chapter, Expressing the United Religions Initiative in Music and the Arts

(EURIMA), and The Intefaith Center at the Presidio. Partners are the Council for a

Parliament of the World’s Religions (CPWR), and the United Religions Initiative (URI).

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C. COMPETITION JURY:

Galen Cranz, PhD. Professor of ArchitectureUniversity of California, Berkeley

Shane Eagleton Environmental Artist & Eco-sculptor

Safiya Godlas Artist specializing in Islamic design

Rev. Kay Lindahl Member, Global CouncilUnited Religions Initiative

Tom Leader Principal, Tom Leader StudioLandscape Architects, Berkeley, CA

Rev. Dr. Jack Lundin Chair, Expressing the United Religions Initiativein Music and the Arts

Suzanne Morgan Associate, Council for a Parliamentof the World's Religions

Rt. Rev. David Ponedel Member, Board of DirectorsInterfaith Center at the Presidio

Beverly Prior, AIA Principal, Beverly Prior Architects, San Francisco2003 President, AIA San Francisco Chapter

Stanley Saitowitz Principal, Stanley Saitowitz Office, San FranciscoProfessor of Architecture, UC Berkeley

The Jury will be assisted by a Religious Scholars Advisory Group representing the sacredspace needs of the following faith traditions:

v Baha'ism (in process)v Buddhism Professor Roger Corlessv Chinese Religions (in process)v Christianity (in process)v Hinduism / South Asian Religions Raj Desai / David Rajanv Indigenous / Tribal Religions Masankho Banda/Dr. Melissa Nelson/Bob Walterv Islam Dr. Nahid Anghav Judaism Roz Barachv Neopaganism Rev. Diana Paxsonv Shinto Rev. Masato Kawahatsuv Sikhism Satinder Pal Singhv Zoroastrianism (in process)

D. COMPETITION ADVISOR: William H. Liskamm, FAIA

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E. ELIGIBILITY:

The competition is open to everyone, including architects, urban designers, landscape

architects, urban and regional planners, engineers, educators, students and others

interested in interfaith sacred space issues. The formation of multi-disciplinary teams, that

include specialists in the many areas critical to these issues, is encouraged. All

competitors must register for this competition to be eligible (see below).

F. REGISTRATION:

Only those submittals received from competitors who registered for this Competition by

completing the Registration Form will be accepted. Competitors can register by

downloading the Registration Form from the competition website

www.uri.org/designcomp and e-mailing the completed form to the competition e-mail

address: InterfaithComp@aol.com. Since the sponsors hope to reach people around the

world with this competition, no registration fee is asked. A tax-deductible donation of $50

or more to help defray competition costs would be appreciated, but no one will be rejected

for lack of funds. Tax-deductible gifts can be made payable to: Interfaith Center at the

Presidio, P.O. Box 29055, San Francisco, CA 94129.

A completed Competitors Identification Form (attached), including the names of the

competitor(s), mailing address, and telephone number, plus a short biography of the team

principals, enclosed in a sealed envelope attached to the back of each of the drawings, is

required (see Section IV. Submission Requirements). Competitors may submit more than

one entry. A separate Registration Form is required for each entry

G. AGREEMENT TO RESPECT COMPETITION RULES:

Each competitor must sign the attached agreement, which is part of the Competitors

Identification Form, to respect all the rules of this competition. This signed agreement must

be included in the sealed envelope that will be attached to the competition drawings. (See

Section II-P. Competition Rules: Anonymity of Entries.)

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H. COMPETITION SCHEDULE:

Competition Requirements Posted September 2, 2003on Web Site: www.uri.org/designcomp

Competition Briefing/Questions* September 30, 2003

Registration Deadline December 31, 2003

Questions & Answers Posted Continuous until Due Date

Submissions Due** January 23, 2004 (5 PM)**

Public Exhibit*** February 4 - March 14, 2004

Jury Review: Select Award Winners February 14-15, 2004

Announcement of Winners Week of February 16, 2004

Exhibit of Winners at AIA San Francisco**** April 1-29, 2004

Deadline for Return/Removal of Submittals March 31, 2004

Parliament of the World’s Religions, July 7-13, 2004Barcelona, Spain

* the Competition Briefing will begin at 10 AM in the offices of the AIA San FranciscoChapter, 130 Sutter Street, Suite 600, San Francisco, CA. 94104. A summary of thequestions and answers that are discussed at the Briefing will be posted on the competitionwebsite for those who cannot attend.

** All submissions from within the U.S. must arrive by this date and time. Submissionsfrom outside the U.S. may arrive by 5 PM, Friday, January 30, 2004, but must bepostmarked no later than January 23, 2004. See Section II-Q for location and addresswhere submittals should be sent.

*** The public exhibit of all designs will be at the Herbst International Exhibition Hall at ThePresidio, San Francisco, CA. Hours will be: February 4th, 2004, 2-7:30 PM (ExhibitOpening). The exhibit will also be open until March 14, 2004 as follows: Tuesdays andThursdays: 10AM-Noon, Wednesdays: 5:30-7:30PM. It is the intention of the Sponsors topost all of the submissions on the competition website during February 2004.

**** The exhibit of the competition winners will be in the offices of the AIA San FranciscoChapter, 130 Sutter Street, Suite 600, San Francisco, CA. 94104 beginning with anOpening Reception from 6 - 7:30 PM on Thursday, April 1, 2004. AIASF offices are openMonday-Friday from 9AM-5PM. The exhibit will be open until April 29, 2004.

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I. QUESTIONS:

All questions regarding the program or the competition shall be submitted via e-mail to the

Competition Advisor at InterfaithComp@aol.com in accordance with the Competition

Schedule (telephone inquiries will not be answered). Additional questions may be asked

verbally at the Briefing (see Competition Schedule). A synopsis of all questions and their

answers will be posted on the competition website. (Contact of Jury members or Advisors

by Competitors for questions is strictly prohibited.)

J. DISQUALIFICATION:

Prior to the Jury Review, the Competition Advisor will evaluate each entry. Failure to meet

the competition's Competition Rules and/or Submission Requirements may be grounds for

disqualification. Competitors will be asked to certify their adherence to the Competition

Rules in the Competitors Identification Form.

K. AWARDS:

Winners

In accordance with the nature of this competition, the Jury will select as winners those

designs that best exemplify the Competition Objectives described in Section I. Each

winner will receive an Award Certificate and his/her design will be exhibited at the AIA San

Francisco Chapter in March 2004, and again at the Parliament of the World’s Religions, to

be held in Barcelona, Spain on July 7-13, 2004

Honorable Mentions:

In addition to the above awards, the Jury may also award Certificates of Outstanding Merit

and Honorable Mentions for outstanding designs and/or drawings.

L. AUTHORITY OF THE JURY: The competition Jury will communicate its

recommendations related to the submissions to the Sponsors through the Competition

Advisor. The Jury may reject as unsuccessful any entries. Rejection of an entry will

not affect the status of the remaining entries.

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M. JURY PROCEDURES: The Jury will study the program and any modifications

thereof that are made through the question and answer period ("Questions, Section II-I").

The Jury will consider all entries except those disqualified by the Competition

Advisor. The Jury shall meet with representatives of the Sponsors prior to the Jury review

to confirm their understanding of the Competition Objectives. The Jury will select its

Chairperson at its initial meeting. During the Jury review, each eligible entry will be

evaluated by each Jury member and the selection of the Winners will be made by

discussion and majority vote. The Competition Objectives will serve as the Jury's

evaluation criteria. The Jury deliberations and selection will be open only to the Jury

members and Advisors.

N. JURY REPORTS: Following the Jury review, written summaries of the Jury's

comments will be prepared by the Competition Advisor and sent to each competitor whose

submission received comments from the Jury.

O. COMPETITION RIGHTS AND OBLIGATIONS: It is the competitor's responsibility

to wrap and ship their submissions so that they arrive intact and on time. The Sponsors are

not responsible for loss or damage of designs in transit from competitors. Competitors are

advised to make copies of their submissions prior to sending them so that they will have a

record of their work.

Although the design submitted remains the property of the Competitor, submission of an

entry in this competition shall constitute agreement by the Competitor allowing the

Sponsors to make certain post-competition uses of the work submitted, including,

photographs, exhibitions, reproduction for publication and catalogs and related uses. In

these uses, the authors of the entries used will be identified to the fullest extent possible.

Competitors whose entries are used for the purpose described above will receive no

compensation for their use. All entries will be placed on public exhibit following the Jury

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review. Following the Jury review, the identity of the competitors will be made known

during this exhibit.

All entries may be retained by the Sponsors for post-competition exhibition and publication

purposes. In this case, these entries will be returned within 12 months at the Sponsors'

expense. All other entries will be returned to the competitors, provided that they have

indicated that they wish them returned on the Competitors Identification Form.

Competitors must make their own arrangements for the return of their submissions at their

expense. Arrangements must be made to have all entries removed by Wednesday, March

31, 2004. The Sponsors will not be responsible for entries that are left beyond this date.

To ensure anonymity of the entries, no designs for this competition shall be published by

the competitors until the results of the competition have been announced. Competitors who

publicize their entries prior to the end of the competition may be disqualified.

P. ANONYMITY OF ENTRIES: The submittals shall bear no name nor mark which

could serve as a means of identification, nor shall any competitor directly or indirectly

reveal the identity of his/her entry nor communicate directly or indirectly regarding the

competition with representatives of the Sponsors, any member of the Jury and Advisors,

nor the Competition Advisor, except as provided under "Questions" (Section II-I).

It is understood that in submitting a design, each competitor thereby affirms that he/she has

complied with the foregoing provisions in regard to anonymity and agrees that any violation

of them renders null and void the agreement contained herein.

Each drawing of each entry shall include a plain, opaque sealed envelope containing the

name, address and telephone number of the competitor(s). These envelopes shall be

taped on the back, upper right hand corner of each drawing submitted. In addition, the

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Competitors Identification Form and a one page biographical statement for each entrant or

principal team member shall be included in one of the sealed envelopes.

All competitors will be publicly identified following the Jury reviews.

Q. DELIVERY OF ENTRIES: Entries shall be addressed to:

William H. Liskamm, FAIA, Competition AdvisorInterfaith Design Competition645 Harrison Street, Suite #101San Francisco, CA 94107

Phone No. for shipping label only: (415) 543-7433

Entries from the United States must be shipped to arrive at the above address no later than

5 PM, Friday, January 23, 2004. Entries from outside the United States must be

postmarked by January 23, 2004, and must arrive at the above address no later than

5 PM, Friday, January 30, 2004. Although entries may arrive one week earlier than the

deadlines indicated, no late entries will be accepted. The Competitor is responsible for the

arrival of packages at the above address in good condition. Entries may be shipped or

hand-delivered to the above address.

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III. COMPETITION PROGRAM

A. OVERVIEW

An Introduction to the Interfaith Movement - 1893-2003

Most urban communities and millions of smaller towns circling the globe are experiencing

an unprecedented diversity of religious, spiritual, and indigenous traditions. Having

neighbors from different backgrounds living next door has become ordinary for most of us.

The 'interfaith movement,' which seeks to build dialogue and healthy relationships among

and within different traditions, is usually dated back to September 1893. That year the most

popular component of a huge world's fair in Chicago called the Columbia Exposition was a

Parliament of the World's Religions. Thousands attended this Parliament to hear hundreds

of speeches from religious leaders, many from abroad. For the first time Buddhists, Hindus,

and Muslims found a public voice in American culture.

!!!!

This burst of interest in world religions died down fairly quickly as the century drew to a

close, but significant seeds had been planted. In 1900 Unitarians established the

International Association of Religious Freedom. It remains to this day an important

international interfaith organization focused on religious freedom for all. A number of

international organizations and networks came later. In the West the most important

included the World Congress of Faiths, starting in the thirties, the Temple of

Understanding, founded in 1960, and the World Conference on Religion and Peace,

forming in the late sixties. All remain active. In the East, India, Japan, and Korea all have

significant histories of 20th century interfaith dialogue.

!!!!

Over the past decade the movement has become much more a grassroots phenomenon,

nurtured by two new international organizations. In 1988 local religious leaders in Chicago

decided to sponsor a centennial celebration of the original Parliament. Five years later the

centennial drew over 8,000 participants. It was so successful that the leadership decided to

develop an ongoing organization and sponsor major gatherings at different sites around the

world every five or six years. In 1999 it was Cape Town, South Africa, and more than

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10,000 are hoped for in Barcelona, Spain, July 7-13, 2004.

United Religions Initiative (URI) started out as the dream of an Episcopal bishop in San

Francisco heartsick that religions have never seriously collaborated to create peace in the

world. Today a three-year-old network of URI Cooperation Circles includes over 200 (and

growing) groups in nearly 50 countries, involving over 90 religions. They are all committed

to promoting daily, enduring interfaith cooperation, ending religiously motivated violence,

and creating cultures of peace, justice and healing for the Earth and all living beings.

Everywhere new interfaith synergies are developing, as more and more strangers become

friends across racial, ethnic, and religious differences. Rather than competing, the

Parliament and URI are learning to cooperate, using their unique gifts to support each

other's work.

!!!!

Some traditions, including the Sikhs and the Baha'i's, honor faiths other than their own in

their places of worship. But the only systematic building of intentionally interfaith

sanctuaries to our knowledge has been in airports and military venues where the U.S.

Constitution's firewall between 'church and state' insists on an interfaith approach. As a

result, observing, understanding, and sharing each other's practices and communities has

been difficult. Today, as multitudes of different traditions drop unceremoniously into a new,

confrontational, globalized culture, few challenges are more important than learning to deal

creatively with our everyday diversity.

!!!!

Designing Sacred Space, the idea of creating holy space where all can feel comfortable, is

a spiritual issue and a design issue. The planners of this competition hope the designs and

dialogue generated by such a challenge suggest new ways to embrace our rich diversity.

Sponsors' URL Links: www.URI.ORGwww.CPWR.ORGwww.INTERFAITH-PRESIDIO.ORG

B. KEY ISSUES FOR INTERFAITH SACRED SPACEThe key issues for interfaith sacred space are contained in the Competition Objectives,which are repeated here.

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The competition's challenge is to design sacred space that will inspire people to practice their

own faith traditions alone, in a single group or in concert with other faiths; where people from all

religious traditions can feel comfortable, welcome, and respected. The Sponsors seek design

solutions where these possibilities may arise, and that will:

ß Provide opportunities for people to meet and share with others in ways that will expand their

own understanding of what is sacred or divine.

ß Offer an open, hospitable setting for people to experience the best of each other.

ß Provide a setting for people of different religions to work cooperatively toward establishing

peace and harmony, and to end religiously motivated violence.

ß Offer people throughout the world an opportunity to see and experience a model of

interreligious cooperation that can be adapted for use in their own communities.

ß Help religions achieve a base in world affairs by demonstrating their commitment to common

values and their willingness to collaboratively use spiritual methods to promote world peace.

ß Provide for the sacred space needs of all faiths.

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C. DESIGN CHALLENGE:

The design challenge of this competition is to develop new and creative sacred space

models that will accommodate the world's growing interest in cooperation, understanding

and respect between faith traditions in a manner that will address the above key issues.

These models must address the questions: Is genuine interfaith space possible? What might a

space designed to accommodate the needs of all faiths look like? In a sense, these designs will

address the intersection between religious ethics and aesthetics, allowing for the inclusion

of ethics and aesthetics that are outside one's own tradition. The new sacred space

models should serve as (1) alternatives to the current designs of places of worship that

continue the "separateness" of individual religious traditions, and (2) serve as example

designs to help local communities address the need for interfaith sacred space solutions

D. DESIGN REQUIREMENTS:

Planning and design ideas should demonstrate solutions that address the Objectives of this

competition. The only design requirements are:

1. The proposed sacred space can be indoors or outdoors; sheltered, open or both.

2. The space must allow for intimacy as well as large gatherings.

3. The sacred space must provide for the activities of all religions. For example:

ß meditationß worshipß teachingß gatheringß eatingß washingß listeningß celebratingß others

4. All other support spaces (e.g. kitchen, rest rooms, offices, classrooms, and parking,

etc.) may be off-site and need not be included in this design. The focus of the

design should be on the sacred space itself.

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5. Provide for the sacred space needs of the many faith traditions described in the

Basic Briefings on Many of the World’s Faith Traditions contained in the Appendix

of this Competition Kit.

E. SITE CONTEXT

Competitors are free to select an actual site of their choice, or they can create their own

hypothetical or generic site. It is hoped that the design submissions will inform the general

discussion of interfaith sacred space.

F. SIZE

There are no limitations on the sacred space size. The space may accommodate very

small groups (two people) intimately, up to and including large gatherings.

G. OTHER RESTRICTIONS

There are no restrictions on cost, materials, location, permanence, maintenance and other

related factors, except as described above.

H. RESOURCE INFORMATION:

Competitors are encouraged to access the Bibliography and the Basic Briefings on Many of

the World’s Faith Traditions located in the Appendix of this Competition Kit. Additional

Information may also be available from your own local faith leaders. Competotors should

regularly check with the competition website for updates on the Basic Briefings.

IV. SUBMISSION REQUIREMENTS

Adherence to the following Submission Requirements is mandatory. Those entries

that do not follow the instructions described below may be disqualified from the

competition by the Competition Advisor. A model is not permitted, however photos of a

model can be used if desired by the competitor.

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A. SUBMISSION REQUIREMENTS:

Each competitor will be required to submit a maximum of two 24" x 36" boards (approx.

60 cm x 90 cm) which will be exhibited horizontally with the longer dimension parallel to the

floor. These are the only boards that will be shown to the Jury. The boards should be of

foam core, or a similar lightweight material, to facilitate mounting the exhibit. (No masonite

or other heavy materials.) Drawings may be made directly on these boards or drawings

and/or prints may be mounted thereon. Boards may not be more than 1/2" (approx. 1.25

cm) thick. There may be no projections beyond the surface or the boundaries of the

boards. The boards will be exhibited one above the other, with the boards touching

(butted) so that drawings may overlap between boards, if desired.

B. SUPPORTING DRAWINGS AND DIAGRAMS:

Provide any drawings or diagrams necessary or desired to clearly convey the design

proposal to the Jury, within the maximum number of boards allowed. Clearly note how

your design addresses the Competition Objectives. (Note the scale of all drawings is left to

the discretion of the competitor.)

C. NARRATIVE DESCRIPTION: Provide a narrative description (in English)

of your principal design concept(s), and how the Competition Objectives are

addressed, on the front of either board. Competitors are encouraged to limit the

text to only that which is necessary to convey the design concepts, and should

not exceed the equivalent of one typed page (11pt text minimum).

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D. FORMAT OF BOARDS:

The boards will be exhibited horizontally one above the other. The format of the

competition drawings is left to the discretion of the competitors. Boards will be abutted,

permitting images to overlap boards. (Please indicate which board you wish to have on

top.)

E. METHODS OF PRESENTATION:

Presentations may be made in any medium as desired by the competitors in a manner they

feel best communicates their design concepts to the Jury, subject to the conditions set forth

above.

F. ANONYMITY: The anonymity requirements under "Part II. Procedural Rules" will be

strictly followed. Competitors shall follow precisely the requirements for their names to

appear only in a sealed envelope, and the methods for double wrapping their submissions

for mailing to the Sponsor that are described under "Anonymity of Entries" and "Delivery of

Entries" of "Part II. Procedural Rules" of this document. A copy of the Entry Form (see next

page) must be included in an envelope taped to the back of each board.

THE ANONYMITY OF ALL SUBMISSIONS IS MANDATORY.

V. COMPETITORS IDENTIFICATION FORM

INTERFAITH SACRED SPACEDESIGN COMPETITION

Complete this form and enclose copies of it in the sealed envelope to be attached to theback of both drawings as described in "Procedural Rules." Please include a shortbiographical summary for the team leader(s).

The undersigned hereby request to be considered as a Competitor in theINTERFAITH SACRED SPACE DESIGN COMPETITION and agree to abide by thecompetition rules and requirements.

Team Name or Firm

Team Leader

Address

City/State____________________________________ Zip Code

Telephone: Daytime: (____) ___________________ Evening (____)

FAX No. E-mail address

(Note: Competitors must also register their e-mail address with Bill Liskamm, FAIA,Competition Advisor at InterfaithComp@aol.com to receive information during thecompetition process.)

I/We have read the Procedural Rules, Project Program, and Submission Requirements forthis competition and I (we) agree to abide by them, and certify that I/we have met therequirements as specified. I/We also agree to hold the Competition Planning Committeeharmless for actions by others in relation to my/our design.

Signature _____________________________________________________Date

Team Members: (Please List Alphabetically)

Name

Name

Name

Name

Name

Name

Name

Name

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VI. BIBLIOGRAPHY

This bibliography is not comprehensive – for one thing, it is limited to books that are both in-print andin English. Competition participants are encouraged to do their own research in their localcommunities, libraries, online, etc.

GENERAL

Encyclopedia of Sacred Placesby Norbert C. Brockman Oxford University Press; (1999)

Gardens of the Spirit: Create Your Own Sacred Spaceby Roni Jay Sterling Publications; (1997)

Holy Personal: Looking for Small Private Places of Worshipby Laura Chester Indiana University Press; (2000)

Sacred Architecture (*** highly recommended! ***)by Caroline Humphrey , Piers Vitebsky Thorsons Publishers; (2003)

Sacred Gardens: Inspirational and Practical Ideas for Creating Peaceful and Tranquil Spacesby Martin Palmer , David Manning Judy Piatkus Publishers Ltd; (date?)

Sacred Geometry: Philosophy and Practiceby Robert Lawlor Thames & Hudson; (1989)

Sacred Geometry: Symbolism and Purpose in Religious Structuresby Nigel Pennick Chieveley Berkshire; (2001)

The Sacred Place: The Ancient Origin of Holy and Mystical Sitesby Paul Devereux Sterling Publishing; (2001)

Sacred Placesby Philemon Sturges Putnam Publishing Group; (2000)

Sacred Places: 101 Spiritual Sites Around the Worldby Brad Olsen CCC Publishing; (2000)

21ASIAN RELIGIONS (Buddhism, Chinese Religions, Hinduism, Shinto, Sikhism)

Power Places of Kathmandu: Hindu and Buddhist Holy Sites in the Sacred Valley of Nepal

by Kevin Bubriski , Keith Dowman Inner Traditions International Ltd; (1995)

Sacred Places of Asia: Where Every Breath Is a Prayerby Jon Ortner , Bill Kurtis Abbeville Press, Inc.; (2001)

The Spirit of Asia: Journeys to the Sacred Places of the Eastby Michael Freeman , Alistair Shearer Thames & Hudson; (2000)

The Stupa: Sacred Symbol of Enlightenment (Crystal Mirror Series, Vol 12)ed. by Elizabeth Cook Dharma Publishing; (1998)

CHRISTIANITY

The Church of the Holy Sepulchreed. by Martin BiddleRizzoli; (2000)

Churchesby Judith Dupre , Mario Botta HarperCollins; (2001)

For The Life of the Worldby Alexander SchmemannSt. Vladimir's Seminary Press; (1973)

Holy Places: Sacred Sites in Catholicismby Barbara Calamari , Sandra Dipasqua Viking Press; (2002)

Mont St. Michel and Chartresby Henry AdamsPenguin paperback; (1986)

Protestant Worship and Church Architecture: Theological and Historical Considerationsby James F. White Wipf & Stock Publishers; (2003)

Searching for Sacred Space: Essays on Architecture and Liturgical Design in the EpiscopalChurched. by John Ander RunkleChurch Publishing; (2002)

22INDIGENOUS / TRIBAL

Face of the Gods: Art and Altars of Africa and the African Americasby Robert F. Thompson Museum for African Art; (1993)

First Houses: Native American Homes and Sacred Structuresby Ray A Williamson Houghton Mifflin Co; (1993)

Pana O`Ahu: Sacred Stones, Sacred Landby Jan Becket University of Hawaii Press; (1999)

Sacred Places in North America: A Journey into the Medicine Wheelby Courtney Milne Stewart, Tabori & Chang; (1995)

ISLAM

Architecture of the Contemporary Mosqueed. by Ismaïl Serageldin John Wiley & Sons ; (1996)

The Contemporary Mosque: Architects, Clients and Designs Since the 1950sby Renata Holod Rizzoli; (1997)

The Dome of the Rockby Said Nuseibeh (Photographer), Oleg Grabar Rizzoli; (1996)

Islamic Sacred Architecture: A Stylistic Historyby Jose Pereira South Asia Books; (1994)

The Mosque: History, Architectural Development & Regional Diversityby Martin Frishman (Editor), Hasan-Uddin Khan (Editor)Thames & Hudson; (2002)

The Shape of the Holyby Oleg Grabar , Mohammad Al-Asad , Abeer Audeh , Said Nuseibeh Princeton University Press; (November 11, 1996)

23JUDAISM

And I Shall Dwell Among Them: Historic Synagogues of the Worldby Neil Folberg , Yom Tov Assis Aperture Book; (2001)

God’s Place in the World: Sacred Space and Sacred Place in Judaism (Cassell ReligiousStudies)ed. by Seth D. Kunin Cassell Academic; (1998)

The Synagogueby Harold A. Meek Phaidon Press Inc.; (1995)

Synagogues (The Great Architecture Series)by Samuel D. Gruber Metro Books; (1999)

NEOPAGANISM

Celtic Sacred Landscapesby Nigel Pennick Thames & Hudson; (1996)

Circles, Groves & Sanctuaries: Sacred Spaces of Today’s Pagansby Dan Campanelli Llewellyn Publications; (1992)

Magickal Places: A Wiccan’s Guide to Sacred Sites and Spiritual Centersby Patricia Telesco Citadel Press; (2000)

24

VII. APPENDIX

Basic Briefings on Many of the World’s Faith Traditionscompiled by Donald H. Frew

INTRODUCTION

The following briefings are included to help participants in the competition become familiar with thebeliefs and sacred space needs of a few of the world’s many faith traditions. They are NOTcomprehensive! There are more faith traditions in the world than can be counted, and new ones areforming every day, as well as innumerable subdivisions, denominations, and sects of each tradition.It is hoped that this brief exposure to the diversity of religious expression on Earth will help theparticipants to create designs that are as inclusive and welcoming as possible.

Briefings include:1) basic information about the faith tradition, including basic beliefs.2) a few URLs for finding more information online.3) a short list covering what practitioners of the tradition must have in an interfaith sacred

space in order to practice, what they prefer to have, and what they can’t have. (Note: The needs ofthe traditions for an interfaith space are not necessarily the same needs they may have for a sacredspace of their own.)

General URLs for Religious Information(Most of these have sub-pages on various religious traditions.)

* BeliefNet – http://www.belief.net * Ontario Consultants on Religious Tolerance – http://www.religioustolerance.org/ * The Pluralism Project – http://www.fas.harvard.edu/~pluralsm/ * The Religious Movements Page –

http://religiousmovements.lib.virginia.edu/profiles/listalpha.htm * The United Religions Initiative, Religions & Traditions page – http://www.uri.org/religions/

Some General Factors to consider in Sacred Space

* some groups meet in pews, facing a single direction; others meet in circles.* some groups prefer to meet indoors; some outdoors. (Note: when weather forces the latter indoors,

they prefer as nature-friendly an interior design as possible.)* some groups require imagery (statues, icons, etc.); some forbid it.* many groups prefer to orient towards particular directions, need them to be marked or indicated in

some way, and require the space to accommodate different orientations.* most religious traditions incorporate concepts of sacred geometry and number into their sacred

spaces, as well as symbolic orientation in both time and space.

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25

Basic briefing – Baha’i FaithThe Baha’i Faith is the youngest of the world’s independent religions. Its founder,Bahá’u’lláh (1817-1892), is regarded by Bahá’ís as the most recent in the line ofMessengers of God that stretches back beyond recorded time and that includesAbraham, Moses, Buddha, Zoroaster, Christ and Muhammad.The central theme of Bahá’u’lláh’s message is that humanity is one single race andthat the day has come for its unification in one global society. God, Bahá’u’lláh said,has set in motion historical forces that are breaking down traditional barriers ofrace, class, creed, and nation and that will, in time, give birth to a universalcivilization. The principal challenge facing the peoples of the earth is to accept thefact of their oneness and to assist the processes of unification.One of the purposes of the Bahá’í Faith is to help make this possible. A worldwide community ofsome five million Bahá’ís, representative of most of the nations, races and cultures on earth, isworking to give Bahá’u’lláh’s teachings practical effect. Their experience will be a source ofencouragement to all who share their vision of humanity as one global family and the earth as onehomeland.Bahá’u’lláh taught that there is one God whose successive revelations of His will tohumanity have been the chief civilizing force in history. The agents of this processhave been the Divine Messengers whom people have seen chiefly as the foundersof separate religious systems but whose common purpose has been to bring thehuman race to spiritual and moral maturity.Humanity is now coming of age. It is this that makes possible the unification of thehuman family and the building of a peaceful, global society. Among the principleswhich the Baha’i Faith promotes as vital to the achievement of this goal are

• the abandonment of all forms of prejudice

• assurance to women of full equality of opportunity with men

• recognition of the unity and relativity of religious truth

• the elimination of extremes of poverty and wealth

• the realization of universal education

• the responsibility of each person to independently search for truth

• the establishment of a global commonwealth of nations • recognition that true religion is in harmony with reason and the pursuit of scientific knowledge (from http://www.bahai.org/article-1-2-0-1.html )

For more info on the Baha’i Faith, go to:* The Baha’i World (the Official Site of the Baha’i Faith) – http://www.bahai.org/

Interfaith Sacred Space Needs – Baha’i Faith* no special needs for interfaith space.* prefer in their own temples to have nine sides and a dome.

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Basic briefing – Buddhism

Buddhism is a religion to about 300 million people around the world. The word comes from ‘budhi’,‘to awaken’. It has its origins about 2,500 years ago when Siddhartha Gotama, known as theBuddha, was himself awakened (enlightened) at the age of 35. To many, Buddhism goes beyondreligion and is more of a philosophy or ‘way of life’. It is a philosophy because philosophy ‘meanslove of wisdom’ and the Buddhist path can be summed up as:

(1) to lead a moral life,(2) to be mindful and aware of thoughts and actions, and(3) to develop wisdom and understanding.

Buddhism explains a purpose to life, it explains apparent injustice and inequality around the world,and it provides a code of practice or way of life that leads to true happiness.

Buddhism has been described as a very pragmatic religion. It does not indulge in metaphysicalspeculation about first causes; there is no theology, no worship of a deity or deification of theBuddha. Buddhism takes a very straightforward look at our human condition; nothing is based onwishful thinking, at all. Everything that the Buddha taught was based on his own observation of theway things are. Everything that he taught can be verified by our own observation of the way thingsare.

The first sermon that the Buddha preached after his enlightenment was about the four noble truths.The first noble truth is that life is frustrating and painful. The second noble truth is that suffering hasa cause. We suffer because we are constantly struggling to survive. The third noble truth is that thecause of suffering can be ended. Our struggle to survive, our effort to prove ourselves and solidifyour relationships is unnecessary. This is the fourth noble truth: the way, or path to end the cause ofsuffering. The central theme of this way is meditation. Meditation, here, means the practice ofmindfulness/awareness, shamata/vipashyana in Sanskrit.

There are many different types of Buddhism, because the emphasis changes from country to countydue to customs and culture. What does not vary is the essence of the teaching – the Dhamma ortruth.(from http://www.buddhanet.net/e-learning/5minbud.htm & http://www.buddhanet.net/e- learning/intro_bud.htm )

For more info on Buddhism, go to:* Buddha Net (Buddhist Information & Education Network) – http://www.buddhanet.net/ * Resources for the Study of Buddhism – http://online.sfsu.edu/~rone/Buddhism/Buddhism.htm

Interfaith Sacred Space Needs – Buddhism* must have ability to have a Buddha image, an altar, burn incense, and room to bow, sit, and

process in ceremonies.* prefer sacred space design that reflects their cosmology, i.e. focused on the here and now,

rather than a transcendent heaven.* can’t have fixed seating.

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Basic briefing – Chinese ReligionsConfucianism: K’ung Fu Tzu (commonly pronounced Confucius in English) was born in 551 BCE inthe state of Lu (modern day Shantung Province). He lived during the Chou dynasty, and era knownfor its moral laxity. Later in life, he wandered through many states of China, giving advice to theirrulers. He accumulated a small band of students during this time. The last years of his life werespent back in Lu, where he devoted himself to teaching. His writings deal primarily with individualmorality and ethics, and the proper exercise of political power by the rulers.

In China, and some other areas in Asia, the social ethics and moral teachings of Confucius areblended with the Taoist communion with nature and Buddhist concepts of the afterlife, to form a setof complementary, peacefully co-existent and ecumenical religions. There are approximately 6million Confucians in the world. About 26,000 live in North America; almost all of the remainder arefound throughout China and the rest of Asia.

Confucian ethical teachings include the following values:* Li: includes ritual, propriety, etiquette, etc.* Hsiao: love within the family: love of parents for their children and of children for their parents* Yi: righteousness* Xin: honesty and trustworthiness* Jen: benevolence, humaneness towards others; the highest Confucian virtue* Chung: loyalty to the state, etc.

Confucianism does not contain all of the elements of some other religions, like Christianity andIslam. It is primarily an ethical system to which rituals at important times during one’s lifetime havebeen added. Since the time of the Han dynasty (206 CE) four life passages have been recognizedand regulated by Confucian tradition: birth, reaching maturity, marriage, & death.(from http://www.religioustolerance.org/confuciu.htm )

Taoism: Tao (pronounced “Dow”) can be roughly translated into English as path, or the way. It isbasically indefinable. It has to be experienced. The founder of Taoism is believed by many to beLao-Tse (604-531 BCE), a contemporary of Confucius. He was searching for a way that would avoidthe constant feudal warfare and other conflicts that disrupted society during his lifetime. The resultwas his book: Tao-te-Ching (a.k.a. Daodejing). Others believe that he is a mythical character.!

Taoism started as a combination of psychology and philosophy but evolved into a religious faith in440 CE when it was adopted as a state religion. At that time Lao-Tse became popularly veneratedas a deity. Taoism, along with Buddhism and Confucianism, became one of the three great religionsof China. Taoism currently has about 20 million followers, and is primarily centered in Taiwan. About30,000 Taoists live in North America; 1,720 in Canada (1991 census).

* Taoism has provided an alternative to the Confucian tradition in China. The two traditions havecoexisted in the country, region and generally within the same individual.* Tao is the first-cause of the universe. It is a force that flows through all life.* Each believer’s goal is to become one with the Tao.* The priesthood views the many gods as manifestations of the one Dao, “which could not berepresented as an image or a particular thing.” The concept of a personified deity is foreign to them,as is the concept of the creation of the universe. Thus, they do not pray as Christians do; there is noGod to hear the prayers or to act upon them. They seek answers to life’s problems through innermeditation and outer observation.* Time is cyclical, not linear as in Western thinking.* Taoists generally have an interest in promoting health and vitality.* Five main organs and orifices of the body correspond to the five parts of the sky: water, fire,wood, metal and earth.* Each person must nurture the Ch’i (air, breath) that has been given to them.* Development of virtue is one’s chief task. The Three Jewels to be sought are compassion,moderation and humility.* Taoists follow the art of “wu wei,” which is to let nature take its course. For example, one shouldallow a river to flow towards the sea unimpeded; do not erect a dam which would interfere with itsnatural flow.* One should plan in advance and consider carefully each action before making it.* A Taoists is kind to other individuals, largely because such an action tends to be reciprocated.(from http://www.religioustolerance.org/taoism.htm )

For more info on Chinese Religions, go to:

* Confucianism – http://www.religioustolerance.org/confuciu.htm * Center of Traditional Taoist Studies –https://maxvps001.maximumasp.com/v001u23zac/Tao/Index2.asp * The Spiritual Sanctuary, information on Confucianism page –http://www.thespiritualsanctuary.org/Confucianism/Confucianism.html * The Taoism Information Page – http://www.clas.ufl.edu/users/gthursby/taoism/

Interfaith Sacred Space Needs – Chinese Religions* must have the ability to orient religious ceremonies north-south.

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Basic briefing – ChristianityAll Christians believe in Jesus Christ as “Lord and Savior”, with most using such an expression todefine themselves. !The Jesus believed in was born of the Virgin Mary, according to the Creedalstatements of Christianity, and lived in the Holy Land for a brief thirty-three or so years. His birthwas, and is for many, expressed as a miracle through the Holy Spirit and, accordingly, he wasthereafter known to his followers as the revelation of God, or as Son of God. !Jesus collected twelvedisciples and taught them the truths of God through his parables and encounters with the sick whomhe healed. His life ended by crucifixion around the year 29 C.E. (Christian era) If Jesus’ life were tobe known through the particular emphases within his ministry, then a full third would be devoted tohis teachings e.g. Sermon on the Mount and many parables concerning forgiveness andunconditional love, the Kingdom of God, judgment, peace, etc. Another third would have to do withhis healing ministry, which, over the past thirty or so years, has been recovered especially withinWestern Christianity. !The final third of his life and work would have to do with his suffering anddeath on the cross as expressed in the Apostles’ Creed:

He suffered under Pontius Pilate, was crucified, died and was buried.He!descended into Hell and on the third day he rose again. !He ascended into Heaven, and is seated at the right hand of the father. !He will come again to judge the living and the dead.

This final third of his life, death and resurrection is so completely central to the Christian beliefsystem that from it has arisen, over the centuries, volumes of theological works having to do with lifeafter death, and the necessity of the practice of (the sacrament of) Baptism as a washing away oforiginal sin (read, Alienation from God), and the guarantee of the gift of grace from God in Christ ofeternal life. !Baptism then becomes the “entrance” to the church and the church becomes theforgiven and “justified-by-faith” fellowship of the Baptized called to be present day disciples of thelove of God through Christ. !

The (sacrament of) the Eucharist (a word from the Greek meaning to celebrate) or, as known inother communions as Holy Communion, or the Lord’s Supper also has to do with Jesus’ death andresurrection as expressed by Him just before his crucifixion. The liturgy which comes from the UpperRoom where Jesus was celebrating the Passover with his disciples says:

In the night in which he was betrayed, our Lord Jesus took bread, and gave thanks;broke it, and gave it to his disciples, saying: “Take and eat; this is my!body which isgiven for you. !Do this for the remembrance of me.” Again, after Supper, he took thecup, gave thanks and gave it for all to drink, saying: “This cup is the new covenant inmy blood, shed for you and for all people for the forgiveness of sin. !Do this for theremembrance of me.”

These words - from the Baptismal service as well as from the Eucharist - are understood within all ofChristendom as coming from the Christian scriptures, or the Bible, consisting of the four gospels ofMatthew, Mark, Luke and John, which tell the story of Jesus’ ministry, the Book of the Acts of the

Apostle’s which tells the story of the development of the young church as well as the journeys ofPeter and Paul, the various letters or Epistles to the various churches and the final Book ofRevelation, consisting of the visions of John the Seer. !These writings are considered to becanonical; that is, authoritative for Christians in discerning the truths of God as revealed in Jesus,the Christ.

The earliest Christian church, still in existence, is the Coptic church in the area around Egypt.Christianity was made the “religion of the state” by the Emperor Constantine in around 325 C.E.(Christian era). !Prior to that date Christianity was an outlaw faith and many Christians weremartyred, thus developing, very early on, a strong sense in which the witness (read: evangelism) toJesus as Lord and Savior was essential to offer one eternal life.

2000 years of Christianity has seen myriad expressions of belief concerning Jesus as the Christ orMessiah, but the divisions between the Eastern and Western expressions remain to this day basic,especially in style, if not also in theological substance as well as liturgy and art forms. The Westernchurch, as expressed in Roman Catholicism held its unity until the 16th century when Luther, Calvinand Zwingli introduced various forms of Protestantism into the Western church. The earlier splitbetween the West and East occurred in 1054 and remains divided though very cordial. !Much of“main-line” Protestantism has seen ecumenical progress in bringing Christendom together, if notorganically, at least in appropriate recognition and, in some cases, recognized fellowship. This hasbeen especially true over the last century. !It should be noted that there is a grouping of WesternChristian churches; that is, Roman Catholic, Lutheran, Episcopal (Anglican) and Eastern Orthodoxywhich comprise a substantial majority of Christianity throughout the world, that hold to a unique!appreciation for the sacraments as well as for liturgical and ecclesiastical sensitivities. (See HenryAdams, Mont St. Michel and Chartres , Penguin paperback, 1986, for a fine description of how artand especially stained glass has been so important visually and therefore historically appropriate tothis grouping of churches) !The non-liturgical, and, to some degree, non sacramental expressionwould find itself in other protestant and especially evangelical churches where the preaching of theword is key. However, the reading of scripture, community singing of music through hymnody andthrough choirs, preaching of the Word, and the movement of the people to receive water for Baptism(in some cases total immersion and in others from a simple font) and the movement to receive thebread and wine of Holy Communion (also known as The Lord_s Supper, and the Eucharist)permeate the vast majority of Christian churches. Key to all Christian groups - both East and Westand within all forms of Catholicism and Protestantism - is the unconditional love of God throughGod’s Holy Child, Jesus Christ. !

For more info on Christianity, go to:* Catholic.net – http://www.catholic.net/ * Lutheran World Federation – http://www.lutheranworld.org/ * The Orthodox Christian Information Center – http://www.orthodoxinfo.com/ * World Council of Churches – http://www.wcc-coe.org/

Interfaith Sacred Space Needs – Christianity* must have the ability to have a cross and a source of water.

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Basic briefing – Hinduism & South Asian ReligionsHinduism differs from Christianity and other Western religions in that it does not have a singlefounder, a specific theological system, a single system of morality, or a central religiousorganization.!It consists of “thousands of different religious groups that have evolved in India since1500 BCE.”1 Hinduism has grown to become the world’s third largest religion, after Christianity and 1 David Levinson, “Religion: A cross-cultural dictionary,” Oxford University Press, (1998).

Islam . It claims about 762 million followers - 13% of the world’s population. It is the dominant religionin India, Nepal, and among the Tamils in Sri Lanka. Hinduism is generally regarded as the world’soldest organized religion.(from http://www.religioustolerance.org/hinduism.htm )

Categorizing the religion of Hinduism is somewhat confusing:* Hinduism has commonly been viewed in the west as a polytheistic religion - one which worshipsmultiple deities: gods and goddesses.!* Some have viewed it as a monotheistic religion, because it recognizes only one supreme God: thepanetheistic principle of Brahman, that all reality is a unity. The entire universe is seen as one divineentity who is simultaneously at one with the universe and who transcends it as well.!* Some view Hinduism as Trinitarian because Brahman is simultaneously visualized as a triad:Brahma the Creator who is continuing to create new realities; Vishnu, (Krishna) the Preserver, whopreserves these new creations. Whenever dharma (eternal order, righteousness, religion, law andduty) is threatened, Vishnu travels from heaven to earth in one of ten incarnations; Shiva, theDestroyer, is at times compassionate, erotic and destructive.* Strictly speaking, Hinduism is a henotheistic religion -- a religion which recognizes a single deity,but which recognizes other gods and goddesses as facets or manifestations or aspects of thatsupreme God.

Most urban Hindus follow one of two major divisions within Hinduism: Vaishnavaism, whichgenerally regards Vishnu as the ultimate deity, or Shivaism, which generally regards Shiva as theultimate deity. However, many rural Hindus worship their own village goddess or an earth goddess.She is believed to rule over fertility and disease -- and thus over life and death. The priesthood isless important in rural Hinduism: non-Brahmins and non-priests often carry out ritual and prayerthere.

Hindus believe in the repetitious Transmigration of the Soul. This is the!transfer of one’s soul afterdeath into another body. This produces a continuing cycle of birth, life, death and rebirth throughtheir many lifetimes. It is called samsara. Karma is the accumulated sum of ones good and baddeeds. Karma determines how you will live your next life. Through pure acts, thoughts and devotion,one can be reborn at a higher level. Eventually, one can escape samsara and achieveenlightenment. Bad deeds can cause a person to be reborn as a lower level, or even as an animal.The unequal distribution of wealth, prestige, suffering are thus seen as natural consequences forone’s previous acts, both in this life and in previous lives.Hindus organize their lives around certain activities or “purusharthas.” These are called the “fouraims of Hinduism,” or “the doctrine of the fourfold end of life.” They are:* The three goals of the “pravritti,” those who are in the world, are:!dharma (righteousness in theirreligious life. This is the most important of the three.), artha (success in their economic life;material!prosperity.), and kama (gratification of the senses; pleasure; sensual, sexual, andmental!enjoyment.)* The main goal for the “nivritti,” those who renounce the world, is: moksa (liberation from “samsara,”considered the supreme end of mankind.

Meditation is often practiced, with Yoga being the most common. Other activities include dailydevotions, public rituals, and puja, a ceremonial dinner for a God.

Hinduism has a deserved reputation of being highly tolerant of other religions. Hindus have a saying:“Ekam Sataha Vipraha Bahudha Vadanti,” which may be translated: “The truth is One, but differentSages call it by Different Names”(from http://www.religioustolerance.org/hinduism2.htm )

For more info on Hinduism & South Asian Religions, go to:* Hindu Resources Online – http://www.hindu.org/

* Temple Info.com – http://www.dnetservices.com/templeinfo/templeinfohtml/Templeinfo.htm * Global Hindu Electronic Network – http://www.hindunet.org/ * Jain World.org – http://www.jainworld.com/

Interfaith Sacred Space Needs – Hinduism & South AsianReligions* must have a place for shoes, the ability to use open flame and burn incense in some

ceremonies, & access to a water source.

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Basic briefing – Indigenous / Tribal Religions[There are indigenous / tribal religions all over the world and they are as diverse as are the world’scultures, languages, and natural environments. The following description of Native Americanspirituality of North America includes many concepts that are found in many indigenous / tribalreligions around the world. Readers are encouraged to follow the links to more specific information.– DHF]

Note a dictionary’s definition of spirituality: “devotion to spiritual (i.e. metaphysical) things instead ofworldly things.” This definition does not apply to Native Americans because they do not recognize adichotomy between “spiritual” and material things…

While Native American spirituality is not easily defined, it has several defining characteristics:

a) Recognition of the interconnectedness of all Creation, and the responsibility of human beings touse their intelligence in protecting that inter-connectedness. That applies particularly to the life-givingelements: water, air and soil.

b) A belief that all life is equal, and that the presence of the life spark implies a degree of spiritualitywhether in humans, animals or plants. In their view the species of animals and birds, as well asforests and other plant life, have as much "right" to existence as human beings, and should not bedamaged or destroyed. That does not mean that they cannot be used but that use has limitations.

c) Their primary concern is with the long-term welfare of life rather than with short-term expediencyor comfort. They consider all issues and actions in relationship to their long-term effect on all life, notjust human life.

d) Their spirituality is undergirded by thankfulness to the Creator. Prayer, ceremonies, meditationand fasting are an important part of their lives. But they ask for nothing. They give thanks: for allforms of life and for all the elements that make life possible, and they are concerned with thecontinuation of that life and the ingredients upon which it depends.

Traditional Native Americans believe that any of their people who lack spirituality are no longerIndian. Traditional Native Americans do not see any spirituality in our "western" world. They believethat we have a kind of mindless materialism that is destroying both us and the world we live in.(from Native American spirituality by Robert Staffanson, from A Sourcebook for Earth’s Communityof Religions, edited by Joel Beversluis. Copyright 1993 and 1995 CoNexus Press, on the Web athttp://www.uri.org/religions/nativeamerican/beliefs.asp )

In indigenous traditions, we own nothing but our spirit, we can never own Mother Earth because it isshe who gives us life. Time and planning are different. Although we live in the now, we are a part ofour ancestors and will become part of our descendents.! Since oral traditions go back to thebeginning of remembered time, all decisions!are made for generations to come, not the!short termbottom line.

(by Betsy Stang, Executive Director, The Wittenberg Center for Alternative Resources)

For more info on Indigenous / Tribal Religions, go to:* Encarta Africana (Afro-diasporic religions) –

http://www.africana.com/research/encarta/tt_496.asp

* Native American Spirituality – http://religiousmovements.lib.virginia.edu/nrms/naspirit.html http://www.academicinfo.net/nativeamrelig.html http://www.aboriginalconnections.com http://www.nativeweb.org/resources/religion_spirituality

* Huna from Hawaii – http://www.huna.org/

Interfaith Sacred Space Needs – Indigenous / Tribal Religions* must have access to natural environment, knowledge of the cardinal directions.* prefer to meet in circles.

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Basic briefing – Islam & SufismThe name of this religion, Islam, is derived from the word “salam,” which is often interpreted asmeaning “peace.” However “submission” would be a better translation. A Muslim is a follower ofIslam. “Muslim” is an Arabic word that refers to a person who submits themselves to the will of God.Many Muslims feel that the phrases “Islamic terrorist” or “Muslim terrorist,” which have beenobserved so often in the media, are oxymorons.

Most religious historians view Islam as having been founded in 622 CE by Muhammad the Prophet(peace be upon him).* He lived from about 570 to 632 CE ). The religion started in Mecca, when theangel Jibreel (Gabriel) read the first revelation to Muhammad (pbuh). (Mohammed and Muhammed(pbuh) are alternate spellings for his name.) Islam is the youngest of the world’s very large religions -- those with over 300 million members -- which include Christianity, Islam, Hinduism and Buddhism.!(* Muslims traditionally acknowledge respect for Muhammad, Jesus and other prophets (peace beupon them) by adding this phrase or an abbreviation “(pbuh)” after their names.)

However, many if not most of the followers of Islam believe that:* Islam existed before Muhammad (pbuh) was born,* The origins of Islam date back to the creation of the world, and* Muhammad (pbuh) was the last of a series of Prophets.

Followers of Islam are called Muslims. “Allah” is an Arabic word which means “the One True God.”An alternate spelling for “Muslim” that is occasionally used is “Moslim”; it is not recommendedbecause it is often pronounced “mawzlem”: which sounds like an Arabic word for “oppressor”. SomeWestern writers in the past have referred to Islam as “Mohammedism”; this is deeply offensive tomany Muslims, as its usage can lead some to the concept that Muhammad the Prophet (pbuh) wasin some way divine.

Islam considers six fundamental beliefs to be the foundation of their faith:1) A single, indivisible God. (God, the creator, is just, omnipotent and merciful. “Allah” is

often used to refer to God; it is the Arabic word for God.)2) The angels.3) The divine scriptures, which include the Torah, the Psalms, the rest of the Bible, (as

they were originally revealed) and the Qur’an (which is composed of God’s words, dictated by theArchangel Gabriel to Muhammad).

4) The Messengers of God, including Adam, Noah, Abraham, Moses, David, Jesus andMuhammad -- the last prophet; (peace be upon them). Muhammad’s message is considered thefinal, universal message for all of humanity.

5) The Day of Judgment when people will be judged on the basis of their deeds while onearth, and will either attain reward of Heaven or punishment in Hell. They do not believe that Jesusor any other individual can atone for another person’s sin. Hell is where unbelievers and sinnersspend eternity. One translation of the Qur’an, 98:1-8, states: “The unbelievers among the People ofthe Book and the pagans shall burn for ever in the fire of Hell. They are the vilest of all creatures.”(“People of the Book” refers to Christians, Jews and Muslims). Paradise is a place of physical andspiritual pleasure where the sinless go after death

6) The supremacy of God’s will.(from http://www.religioustolerance.org/isl_intr.htm )

Sufism: The pursuit of truth is the quest for a particular goal, a quest pursued no matter how difficultthe path -- and for the most important truths, the way may be long and arduous indeed. Tasawouf, orSufism, is the esoteric school of Islam, founded on the pursuit of spiritual truth as a definite goal toattain: the truth of understanding reality as it truly is, as knowledge, and so achieving ma’arefat. InTasawouf when we speak of understanding or cognition we refer to that perfect self-understandingthat leads to the understanding of the Divine. This very logical principle is based on a typicallysuccinct saying of Prophet Mohammed: “Whoever knows oneself, knows one’s Lord.” The origins ofTasawouf can be traced to the heart of Islam in the time of the Prophet, whose teachings attracted agroup of scholars who came to be called “ahle suffe”, the People of Suffe, from their practice ofsitting at the platform of the mosque of the Prophet in Medina. There they engaged in discussionsconcerning the reality of Being, and in search of the inner path they devoted themselves to spiritualpurification and meditation.(from http://www.ias.org/articles/Introduction_to_Sufism.html)

For more info on Islam & Sufism, go to:* Al-Islam – http://www.al-islam.org/ * Islam Questions and Answers Website – http://63.175.194.25/ * International Association of Sufism – http://www.ias.org/featured/unity_prayer.html

Interfaith Sacred Space Needs – Islam & Sufism* must have direction to Makkah indicated, a place to wash before services, and a place to leave

shoes.* can’t have representations of humans or animals in art that cannot be removed.

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Basic briefing – JudaismJudaism has no dogma, no formal set of beliefs that one must hold to be a Jew. In Judaism, actionsare far more important than beliefs, although there is certainly a place for belief within Judaism.

The closest that anyone has ever come to creating a widely-accepted list of Jewish beliefs isRambam ‘s thirteen principles of faith. Rambam’s thirteen principles of faith, which he thought werethe minimum requirements of Jewish belief, are:

1) G-d exists2) G-d is one and unique3) G-d is incorporeal4) G-d is eternal5) Prayer is to be directed to G-d alone and to no other6) The words of the prophets are true7) Moses ‘s prophecies are true, and Moses was the greatest of the prophets

8) The Written Torah (first 5 books of the Bible) and Oral Torah (teachings now contained in the Talmud and other writings) were given to Moses

9) There will be no other Torah10) G-d knows the thoughts and deeds of men11) G-d will reward the good and punish the wicked12) The Messiah will come13) The dead will be resurrected

As you can see, these are very basic and general principles. Yet as basic as these principles are,the necessity of believing each one of these has been disputed at one time or another, and theliberal movements of Judaism dispute many of these principles.

Unlike many other religions, Judaism does not focus much on abstract cosmological concepts.Although Jews have certainly considered the nature of G-d , man , the universe, life and the afterlife at great length (see Kabbalah and Jewish Mysticism ), there is no mandated, official, definitive beliefon these subjects, outside of the very general concepts discussed above. There is substantial roomfor personal opinion on all of these matters, because as I said before, Judaism is more concernedabout actions than beliefs.

Judaism focuses on relationships: the relationship between G-d and mankind, between G-d and theJewish nation , between the Jewish nation and the land of Israel , and between human beings. Ourscriptures tell the story of the development of these relationships, from the time of creation, throughthe creation of the relationship between G-d and Abraham , to the creation of the relationshipbetween G-d and the Jewish people , and forward. The scriptures also specify the mutual obligationscreated by these relationships, although various movements of Judaism disagree about the natureof these obligations. Some say they are absolute, unchanging laws from G-d (Orthodox); some saythey are laws from G-d that change and evolve over time (Conservative); some say that they areguidelines that you can choose whether or not to follow (Reform, Reconstructionist). For more onthese distinctions, see Movements of Judaism (at http://www.jewfaq.org/movement.htm ).

So, what are these actions that Judaism is so concerned about? According to Orthodox Judaism,these actions include 613 commandments given by G-d in the Torah as well as laws instituted by therabbis and long-standing customs. These actions are discussed in depth on the page regardingHalakhah: Jewish Law ( http://www.jewfaq.org/halakhah.htm ) and the pages following it.(from http://www.jewfaq.org/beliefs.htm )

For more info on Judaism, go to:* Judaism 101 – http://www.jewfaq.org/ * Shamash, The Jewish Network – http://www.shamash.org/

Interfaith Sacred Space Needs – Judaism* can’t have explicit symbols of other faiths that cannot be removed.

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Basic briefing – NeopaganismNeopagans hold the Earth sacred. The largest groups of Neopagans are Wiccans (Witches),Druids, Celtic reconstructionists, and Astruar (Heathens). These are earth religions, re-linking us(re-ligio) with the forces of life and nature, both on this planet and in the stars. Neopagan womenand men usually meet in small intimate groups in city apartments, suburban gardens, and ruralareas. They may also meet in large gatherings or festivals, some representing one particular groupor tradition, or others in which many different traditions meet. Many Neopagans are active in morethan one tradition. Meeting times are lunar dates, (such as new and full moons) and solar dates

(solstices, equinoxes, and “Cross-Quarter” days – solar festivals set roughly between each solsticeand equinox). At these times, psychic and physical energies are raised for healing, celebration, andto put practitioners in tune with natural and spiritual forces. Neopagans honor the old Goddessesand Gods, depending in the practices of their traditions, including, but not limited to, the pantheonsof the ancient Norse, Celts, and Greco-Romans, or the Triple Goddess of the waxing, full, andwaning moon, and the Horned God of the sun, plant and animal life, as manifestations of immanentnature.

Nearly all traditions of Neopagans are accustomed to meet in the form of a circle, although manyHeathen groups meet in lines or squares. The circle represents the sacred cycles of life and theseasons, and for many groups, it also represents the equality and connectedness of theworshippers, since every part of the circle is equidistant from the center. Neopagans prefer to haveactual Elements present in the circle or nearby, such as a stream, lake, or seaside for Water, or abonfire, hearth, or candle for Fire, but symbols, such as colored flags or hangings may be usedinstead. Similarly, the option of including flames, (such as from candles) both for actual illuminationand the symbolism of enlightenment, is highly desirable, so the temple or space must be fire-resistant. Although details may vary, most groups have a color and elemental symbolism associatedwith each quarter; one of the most widely accepted systems, but by no means universal, associatesEast-Yellow-Air, South-Red-Fire, West-Blue-Water, and North-Green-Earth. Magical tools, robes,and details of altar-dressing can vary widely between traditions.

For more info on Neopaganism, go to:* Celtic Reconstructionist Paganism info page – http://www.witchvox.com/trads/trad_cr.html * Covenant of the Goddess, “About Witchcraft” page – http://www.cog.org/general/about.html * Order of Bards, Ovates and Druids – www.druidry.org * Pagan Traditions & Paths page – http://www.witchvox.com/xtrads.html * The Troth – www.thetroth.org

Interfaith Sacred Space Needs – Neopaganism* must have ability to meet in a circle, employ different imagery in different ceremonies, knowledge

of the cardinal directions, and access to a natural environment.(Note: When weather forces them indoors, Neopagans prefer as nature-friendly an interior design as

possible, as well as environmentally friendly construction.* can’t have fixed seating.

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Basic briefing – Shinto & Japanese ReligionsShinto is Japan's indigenous religion; a complex of ancient folk belief and rituals; basically animisticreligion that perceives the presence of gods or of the sacred in animals, in plants, and even in thingswhich have no life, such as stones and waterfalls. The roots go back to the distant past. A largenumber of items discovered amongst remains dating from the Jomon period (up to 200 B.C.) arethought to have had some magical significance.

In early Japan the diverse local practices did not constitute a religious system; there were groups ofritualists, abstainers and taboo experts, diviners and reciters of tradition. Religion and magiccentered in fertility rites and purifications; there were local and seasonal festivals and supernaturalforces, with legends of creation and descent of the gods to populate Japan.

Shinto would thus appear to be a Japanese form of religious practice which enjoys close ties withpeople's everyday lives, and which did so in the past too. It does not seem to have had the form ofan organized or systematized religion. Shinto has little theology and no congregational worship. Itsunifying concept is 'kami', inadequately translated "god". It only became a systematized religionwhen it was faced with the competition of the newly-imported religion, Buddhism, which reachedJapan in either 538 or 552.

The word Shinto was coined to distinguish the traditional religion from Buddhism and is written withtwo Chinese characters; the first, 'shin', is used to write the native Japanese word 'kami', meaning"divinity" or "numinous entity", and the second 'to' is used to write the native word 'michi', meaning"way". The term first appears in the historical chronicle 'NIHON SHOKI' (720) where it refers toreligious observance, the divinities, and shrines, but not until the late 12th century was it used todenote a body of religious doctrines. Since then, for centuries, the relation between Shinto andBuddhism developed in so various forms that merged one time with establishment of 'Ryobu Shinto'(Two-aspect Shinto) and separated them another time with rediscovery of 'KOJIKI' (712), 'NIHONGI'(720) and other early documents, which revived Shinto (Fukko Shinto) and exalted the emperor asthe descendant of the Amaterasu Ohkami, the Sun Goddess, or the Great Glorious Goddess.

The 19th century was a crucial turning point in Shinto history: on the one hand a number of religiousmovements emerged to form "Kyoha Shinto", or 'Sect Shinto', and on the other the expurgatedimperial tradition of Shinto became the state religion giving to the Meiji Restoration of 1868 thesuperficial appearance of a return to the Age of Gods. Shinto, thus, divided into State Shinto, whichhad been defined as patriotic ritual incumbent on all Japanese, and Sect Shinto, which hadexpanded enormously as popular cults, including Tenrikyo, Konkokyo and Kurozumikyo. Amongothers, Oomoto, by expanding another form of denominational Shinto, was persecuted by the thenJapanese government for its unique activities which seemed to stand against the state.After Japan's defeat in World War II, State Shinto was disestablished and replaced by 'Jinja Shinto',or 'Shrine Shinto', which represents the bulk of Shinto shrines at the regional and local levels. Tensof Sect Shinto organizations revitalized their movements and hundreds of new religiousdenominations had sprung up standing on the fundamental teachings and practices of Shinto andBuddhism throughout the country.(from http://shinto.org/menu-e.html )

For more info on Shinto & Japanese Religions, go to:* International Shinto Foundation – http://shinto.org/ * Konko Churches of North America – http://www.geocities.com/Heartland/Pines/9581/

Interfaith Sacred Space Needs – Shinto & Japanese Religions* must have a place to wash.* prefer to have access to a natural environment.

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Basic briefing – SikhismSikhism is the religion of the Sikhs. Sikhism is not a blend or reproduction of earlier religions but aNew Revelation altogether. In its simplest form, Sikhism represents a spiritual path to God and a justsocial order for all. The religion was founded in India by Guru Nanak in the form of ten Gurus (1469-1708). The tenth Guru, Guru Gobind Singh proclaimed the eleventh and last Guru as the GuruGranth Sahib, which is the revered Holy scriptures of the Sikhs. The teachings that the Gurus gaveto this world came to them directly from God.

A sikh is a person who believes in one God and the teachings of all the ten Gurus and Sri GuruGranth Sahib alike. He believes in the Amrit prepared by Guru Gobind Singh Ji (the tenth Guru). ASikh who has taken Gods amrit must wear five articles of faith all the time. Each one begins withthe letter “K” and are thus called the 5 Ks. These are:

1. Kes (hair) - Sikhs do not cut their hair or shave.2. Kangha (comb) - is the symbol of cleanliness.3. Kara (steel bracelet) - the sign of eternity.4. Kachara (breeches) - worn in preparedness for adversity especially when awoken from

sleep.

5. Kirpan (sword) - to be used in the defense of the weak.

These symbols were initiated by Guru Gobind Singh, as a uniform of the Khalsa - the ones whohave surrendered their lives to the Guru.

According to the Guru’s teachings, during the present span of life, one’s goal is to seek God, toattain realization and to merge with the almighty God in death. As all waters sooner or later go backto the ocean where they came from, so does life go back to the Supreme Reality (God) from where itoriginated. If this chance is lost, one would fall into the cycle of transmigration (cycle of births anddeaths).

God is everywhere and most importantly within all of us. However, the human Ego separates usfrom this reality and it hides the truth. Unless this veil of egois broken, we cannot meet God through self realization.

When Naam (The word of God) enshrines the mind, one’s soul becomes realized, it becomesblessed. This is how the mind comes out of the clutches of egoism and then starts merging with theSupreme Reality, The Eternity, The Endless, The Formless.

Only God and God’s Grace can save our sinful soul. Let’s therefore seek God’s Grace by Praise andprayer through the Divine Word.

Sikhism is free from any claims and dogmas. To attain salvation, Sikhism rejects all rites, rituals, andfasts. It rejects the claims of mortification of body, self torture, penance or renunciation. It does notbelieve in worship of gods and goddesses, stones, statues, idols, pictures, tombs or crematoriums. !Devotees are supposed to desist from working miracles, uttering blessings and curses, andbelieving in omens. They wear God's name as a necklace and try to practice Nam (remembrance ofGod's name), Dan (charity) and Ishnan (purity), truthfulness and openness, self-restraint in temper,labor for the purpose of mutual benefit, profitable and edifying speech, humility and forbearance.

Guru Nanak preached the Sikh religion strictly as monotheistic - requiring belief in none other thanOne Supreme being. IK ONKAR (one God)

Sikhism is universal in its appeal. We welcome all men and women alike, irrespective of caste,creed, sex, race, color, religion or nationality. The doors of the Sikh Gurudwara are wide open foreverybody in this world without prejudice or social discrimination.Sikhism provides us with the values to define our integrity and spiritual strength so that we can applythem to our daily lives.!For beyond one’s personal relationship with God, the Sikh expresses his/her faith through selflessservice to humanity. Regardless of one’s position, a Sikh is always conscious of the needs of others.Whether it’s the basic amenities of food, clothing, and shelter, or a basic right that is being denied, aSikh is ever prepared to give his/her time and money to guarantee these requirements are met.!All Sikhs are required to fully participate in communal life, by combining piety to worldly activity(AG1245). The three main principles are:

* Kirat karni - or right conduct is to live a pure, honest life and to be fair in all your personal/professional dealings

* Nam Japna - meditate on the name of God* Vand Shakna - sharing through charitable work

(from http://www.ikonkar.com/sikhism/sikhism.htm )

For more info on Sikhism, go to:* Ik Onkar – http://www.ikonkar.com/sikhism/sikhism.htm * The Sikhism Home Page – http://www.sikhs.org/ * Sikh.net – http://www.sikh.net/

Interfaith Sacred Space Needs – Sikhism* must have a place to put shoes and be able to wash feet* can’t have representational art that cannot be removed.

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Basic briefing – ZoroastrianismThese are the tenets of the Mazdayasni Zarathushtri religion, as accepted and preached by all theDasturjees and religious teachers and common Zarathushtris in India. May our faith increase day byday, in these glorious tenets, that our ancestors have believed in for thousands of years.

All our Scriptures are sacred, including the Gathas, Yashts, and the Vendidad. We pray all of themin our Fire temples, before the Sacred Fire, and they have immense spiritual power, their veryutterance in the sacred Avestan language serving to further righteousness and fight evil.All our fire-temples and rituals of the Yasna are sacred and are necessary for the religion, such asthe Nirang-din ceremony, which creates the Holy Nirang. The spiritually powerful Nirang forms thefoundation of many other sacred rituals, that when performed, increase the power of good in thisworld and decrease the power of evil. …

Thus, the Righteous of every religion go to heaven, all religions are equal, and it is folly to convert.Conversion goes against the Master Law of Ereta (righteousness) itself, because God has given usbirth in our respective religions, to adore Him in them, and not to mistrust His Judgment and rebeland go over to another faith. For, each faith leads ultimately to God. Thus, the Zarathushtris do notconvert other people, but they rely on MARRIAGE WITHIN and INCREASED CHILD BIRTH toincrease their numbers.

The observance of the Laws of the Vendidad is an important pillar of the Zarathushtri religion. …

Faith, and Hope in the coming of the Saoshyant (Saviour) has sustained our religion through thecenturies. We firmly hope, and pray, that Ahura Mazda sends the Saoshyant to the earth to defeatevil and further righteousness (Ashoi). The Zarathushtri religion was the first to proclaim that AhuraMazda will send the Saoshyant, born of a virgin, and many other religions took on this belief.

We firmly believe that when the Saoshyant comes, the final spiritual battle between the forces ofgood and evil will commence, resulting in the utter destruction of evil. Ristakhiz, the resurrection ofthe dead will take place - the dead will rise, by the Will of Ahura Mazda. The world will be purged bymolten metal, in which the righteous will wade as if through warm milk, and the evil will be scalded.The Final Judgment of all souls will commence, at the hands of Ahura Mazda the Judge (Davar),and all sinners punished, then forgiven, and humanity made immortal and free from hunger, thirst,poverty, old age, disease and death. The World will be made perfect once again, as it was beforethe onslaught of the evil one. Such is the Frashogad (Frasho-kereti), the Renovation, brought on bythe Will of Ahura Mazda, the Frashogar.

Atha Zamyat Yatha Afrinami, May it be so as we wish.(from http://tenets.zoroastrianism.com/ , edited for space)

For more info on Zoroastrianism, go to:* World of Traditional Zoroastrianism – http://www.zoroastrianism.com/ * The Zarathushtrian Assembly – http://www.zoroastrian.org/

Interfaith Sacred Space Needs – Zoroastrianism* must have ability to have open flame in ceremony and access to pure water.* prefer to sit on the floor.

COMPETITION SCHEDULE

Activity Date Competition Requirements Posted September 2, 2003on Web Site: www.uri.org/designcomp

Competition Briefing/Questions* September 30, 2003

Registration Deadline December 31, 2003

Questions & Answers Posted Continuous until Due DateInterfaithComp@aol.com

Submissions Due Postmark Deadline: Jan. 23, 2004 (5 PM)Arrival Deadline: January 30, 2004 (5PM)

Public Exhibit** February 4-28, 2004

Jury Review: Select Award Winners February 14-15, 2004

Announcement of Winners Week of February 16, 2004

Exhibit of Winners at AIA San Francisco*** March 4-25, 2004

Deadline for Return/Removal of Submittals March 31, 2004

Exhibit of Winners at Parliament of the July 7-13, 2004World’s Religions, Barcelona, Spain

* the Competition Briefing will begin at 10 AM in the offices of the AIA San Francisco Chapter,130 Sutter Street, Suite 600, San Francisco, CA. 94104

** The Public Exhibit will be at the Herbst International Exhibition Hall at The Presidio, SanFrancisco, CA. Hours will be: February 4th, 2004, 2 PM-7:30 PM (Exhibit Opening). Theexhibit will also be open during the remainder of February as follows: Tuesdays andThursdays: 10AM-Noon, Wednesdays: 5:30-7:30PM. It is the intention of the Sponsors topost all of the submissions on the competition website during February 2004.

*** The exhibit of the competition winners will be in the offices of the AIA San FranciscoChapter, 130 Sutter Street, Suite 600, San Francisco, CA. 94104 beginning with an OpeningReception from 6 - 7:30 PM on Thursday, March 4, 2004. AIASF offices are open Monday-Friday from 9AM-5PM.

COMPETITION JURY

Galen Cranz Professor of ArchitectureUniversity of California, Berkeley

Shane Eagleton Environmental Sculptor

Safiya Godlas Artist specializing in Islamic design

Tom Leader Principal, Tom Leader StudioLandscape Architects, Berkeley, CA

Kay Lindahl United Religions Initiative

Jack Lundin Chair, Expressing the United Religions Initiativein Music and the Arts

Suzanne Morgan Council for a Parliament of the World's Religions

David Ponedel Interfaith Center at the Presidio

Beverly Prior Principal, Beverly Prior Architects, San Francisco2003 President, AIA San Francisco Chapter

Stanley Saitowitz Principal, Stanley Saitowitz Office, San FranciscoProfessor of Architecture, UC Berkeley

The Jury will be assisted by a Religious Scholars Advisory Group representing thesacred space needs of the following faith traditions:v Baha'ismv Buddhismv Christianityv Confucianismv Hinduism / South Asian Religionsv Indigenous / Tribal Religionsv Islamv Jainismv Judaismv Neopaganismv Shintov Sikhismv Taoismv Unitarianismv Zoroastrianism

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BRIEFING NOTESSeptember 30, 2003

Dr. Nahid Angha welcomed attendees and stressed the importance of the interfaithmovement in today's troubled world.

Bill Liskamm, FAIA, Competition Advisor, asked everyone to introduce themselves. Hestated that to date about 70 people from all over the world, ranging from Hanoi to Serbia,and from Europe through the United States had registered for the competition. He addedthat about 1-2 people are registering each day.

Regarding questions, Bill said that there were few to date. Some asked about eligibility,and he repeated that everyone is eligible. Another asked about the registration fee (thereis none). He has been asked about prizes. This is an ideas competition, not a competitionfor a building. All entries will be on exhibit in San Francisco (and on a website) duringFebruary and part of March 2004. The competition winners will have their designsexhibited later in March and April at the AIA San Francisco Chapter. In July, thewinning designs will be exhibited at the July 7-14, 2004 Parliament of the World'sReligions, to be held in Barcelona, Spain. It was pointed out that the designs at thisexhibit will be like featured advertising to a targeted market of 10-15,000 participantsfrom religious organizations who are all in the market for interfaith space. In addition theCommittee hopes to make cash awards to the winners to help defray their travel costs toBarcelona.

Reverend Paul Chaffee described the history and background of the interfaith movement,tracing it to the international exposition held in Chicago in the late 1800s (see Kit).

Elder Donald Frew provided an overview of the competition objectives. He said that theinterfaith space should be for anyone to feel comfortable. He pointed out that allcompetitors should carefully read the "Basic Briefings" (Appendix of the CompetitionKit) which contain the basic needs of many religions regarding sacred space. He addedthat we need to accommodate religions that we don't know about, that are developingalmost daily, and those in the future. He said that all of our senses (e.g. light, sound,climate, smell, etc.) are involved when we visit sacred space. He also pointed out thatindigenous religions are often earth related.

Bill Liskamm went over the Competition Schedule, the Jury list, and the SubmissionRequirements (see Kit).

In the discussion that followed:• It was suggested that we should all focus on commonalities rather than differences.• It was agreed that the scared space will not necessarily be a building.• Sacred space should provide a feeling of safety.• It was suggested that competitors visit a nearby interfaith service.• The focus shouldn't be on the past, but on the future.

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• Question: Does the sacred space have to be one space, or can it be an aggregate ofspaces? Answer: We have no preconceived notion in this regard.

• Question: How are decisions made in the interfaith movement? Is consensusrequired? Answer: Decisions are made in a manner where the participants honor andrespect each other. They try to reach a middle ground between consensus andmajority vote.

• Most interfaith work happens at the neighborhood level.• Interfaith is not a new religion.• Folks disagree, but they cooperate on important issues.• It's about building personal relationships.• Cooperative Circles are formed of at least seven people representing at least three

religions to work on specific issues of interest to the participants.• Hospitality is a key component of interfaith.• Not didactic. No message we're trying to convey (other than peace).• Unless religions talk with each other, nations won't.

PRIOR QUESTIONS AND ANSWERS:

1. Question: Who is eligible?Answer: Everyone is eligible.

2. Question: What does one win? What are the awards?Answer: As stated above, this is an ideas competition, not a competition for abuilding. All entries will be on exhibit in San Francisco (and on a website) duringFebruary and part of March 2004. The competition winners will have theirdesigns exhibited later in March and April at the AIA San Francisco Chapter. InJuly, the winning designs will be exhibited at the July 7-14, 2004 Parliament of theWorld's Religions, to be held in Barcelona, Spain. It was pointed out that thedesigns at this exhibit will be like featured advertising to a targeted market of 10-15,000 participants from religious organizations worldwide who are all in themarket for interfaith space. In addition the Committee hopes to make cash awardsto the winners to help defray their travel costs to Barcelona.

3. Question: Is here a registration fee?Answer: There is no registration fee. Donations toward competition costsare welcome.

4. Question: Will it be a must to include symbols, rituals or architectural expressions that each belief has, such as an iconostas wall for the orthodoxChristians or a minaret for Muslims? Or is the task to design a more generalspace?Answer: There are no preconceived notions in this regard by the Committee.

5. Question: Do I have to register again in order to submit a second entry? Or can Isubmit as many entries as I want as long as I am registered?

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If I have one typology that would satisfy a universal application of a sacred spaceno matter the location of the site but submitted the typology as two separateentries addressing two separate sites, would my entry be disqualified due to itssimilar typology or would they be counted as two separate typologies (althoughthey are the same typology just expressed differently in two different siteconditions)?Answer:Regarding the same typology:I'd send them as one entry, illustrating how the same typology can be applied todifferent sites. (can you squeeze them onto the boards?)

About registering: if you send them as two separate entries, you'll need to registerfor each entry (see pg. 7 of Kit).